Journal of Religion, Disability & Health, Oct 1, 2011
Unfortunately some of the sources are outdated and a lot of statements or assumptions were made w... more Unfortunately some of the sources are outdated and a lot of statements or assumptions were made without supporting references or evidence; therefore in terms of scholarly work, this volume is lacking.
Pro Ecclesia: A Journal of Catholic and Evangelical Theology, 2001
Before Bioethics: The Moral Paradox of Modern Medicine Bioethics: Scientific Expertise and the Ju... more Before Bioethics: The Moral Paradox of Modern Medicine Bioethics: Scientific Expertise and the Justification of Modernity After Bioethics: Toward a Christian Theology of the Body and Its Goods Beyond Bioethics: Caring for Christs Body - What My Teacher Could Not Teach Me Afterword: Awaiting the Redemption of Our Body - Life and Death in the Meantime
I argue here that Weberian disenchantment is manifest in the triumph of instrumental reason and t... more I argue here that Weberian disenchantment is manifest in the triumph of instrumental reason and the expansion of analytic enquiry, which now dominates not simply those sciences upon which medicine depends, but medical practice itself. I suggest ways that analytic enquiry, also referred to here as anatomical reasoning, are part of a particular ideology-a way of seeing, speaking about, and inhabiting the world-that often fails to serve the health of patients because it is incapable of "seeing" them in the moral sense described by Iris Murdoch and others. I use the work of James Elkins and Wendell Berry to call for the recovery of a way of seeing the human body as both other and more than an object of scientific enquiry and social control.
# A partir desta edição, publicaremos sequencialmente uma seção especial, denominada "artigos em ... more # A partir desta edição, publicaremos sequencialmente uma seção especial, denominada "artigos em série", criada para comportar trabalhos que, por sua extensão, não poderiam ser publicados em uma única edição, mas que têm grande relevância para a Bioética. Para inaugurarmos a seção, escolhemos a obra "After God: Morality and Bioethics in a Secular Age", a ser publicada ainda como livro, do importante bioeticista Prof. Tristram Engelhardt Jr, que gentilmente nos cedeu os direitos. Apresentaremos a obra em 9 partes, compostas por uma introdução-presente nesta edição-e 8 capítulos.
The proper Christian response to sickness and suffering is care. Care refers to politics of the C... more The proper Christian response to sickness and suffering is care. Care refers to politics of the Christian community with respect to sickness and suffering, in that it encompasses the entire range of obligations the community has toward the sick person and vice‐versa. God has called women and men into a community of friends who are to offer hospitality to one another and to the world as a sign of God's care for the world. Such care requires the cultivation of virtue, especially the virtue of misericordia.
Unfortunately some of the sources are outdated and a lot of statements or assumptions were made w... more Unfortunately some of the sources are outdated and a lot of statements or assumptions were made without supporting references or evidence; therefore in terms of scholarly work, this volume is lacking.
The attempt to arrive at some consensus on precisely what qualifies a human as a persons represen... more The attempt to arrive at some consensus on precisely what qualifies a human as a persons represents one of the more persistently debated and widely significant issues in modern biomedical ethics. The attribution of personhood has been and continues to be a powerful tool in moral discourse. Biomedical and bioethical debates about personhood seem especially morally significant in late modernity given the recent trends in biomedical technology. Our attempts to formally articulate universally agreed upon criteria for personhood represent some of the last vestiges of the hope that we can achieve substantial moral agreement in an otherwise morally fragmented world. In this essay, we argue that, from the perspective of certain strands of the Christian tradition, all bioethics grounded in attempts to develop formal, objective criteria by which we may designate a given individual a person are misguided. Criteria centering on the possession of reflective mental capacity, moreover, are for Christians especially problematic. We suggest that there are no morally neutral ways of designating personhood.
... Orr, Oberlin College, Ohio Michael Pollan, University of California at Berkeley, California J... more ... Orr, Oberlin College, Ohio Michael Pollan, University of California at Berkeley, California Jennifer Sahn, Orion Magazine, Massachusetts Vandana Shiva, Research ... as God's instructions to the Israelites when he brought them out of Egypt and settled them in the land of Canaan. ...
King's College (PA) "A central thesis then begins to emerge: man is in his actions and practice, ... more King's College (PA) "A central thesis then begins to emerge: man is in his actions and practice, as well as in his fictions, essentially a story-telling animal." (Alasdair MacIntyre, After Virtue) 1 "Moral value, as should be obvious, is not separable from other values. An adequate morality would be ecologically sound; it would be esthetically pleasing. But the point I want to stress here is that it would be practical. Morality is long term practicality […]. Morality is neither ethereal nor arbitrary; it is the definition of what is humanly possible, and it is the definition of the penalties for violating human possibility. A person who violates human limits is punished or he prepares a punishment for his successors, not necessarily because of any divine or human law, but because he has transgressed the order of things." (Wendell Berry, "Discipline and Hope") 2 Last fall 2018, when I was a scholar in residence at Duke University Divinity School, I taught a course in theological ethics called "Illness, Suffering, and the Witness of the Church." On the first day of class I projected Pieter Brueghel's "Landscape with the Fall of Icarus" onto the screen in the front of the room and asked the students to say what they saw, and what the painting might have to do with illness and suffering. After several minutes of fruitful conversation, we read together W. H. Auden's poem, "Musée des Beaux Arts," 3 which narrates Brueghel's painting and sets that narration within a broader reflection on the ways we attend or fail to attend to the suffering of others. More than thirty minutes later, I reluctantly cut the conversation short and moved on. Although that conversation (and indeed, that entire course) was unusually fruitful, my approach to teaching it was far from novel. For example, in the undergraduate bioethics course I teach regularly, we discuss biotechnology and medicalization by reading Gerald McKenny's essay "Bioethics, the Body, and the Legacy of Bacon" 4 and Martin Heidegger's "The Question 65 Shuman Concerning Technology," 5 but we also attend to Nathaniel Hawthorne's short story "The Birthmark." 6 When we address death and dying and the moral questions where medicine intersects with the end of life, we study the origins and development of distinctions between proportionate and disproportionate care and those between killing and allowing to die, while also reading Wendell Berry's short story "Fidelity,"
Journal of Religion, Disability & Health, Oct 1, 2011
Unfortunately some of the sources are outdated and a lot of statements or assumptions were made w... more Unfortunately some of the sources are outdated and a lot of statements or assumptions were made without supporting references or evidence; therefore in terms of scholarly work, this volume is lacking.
Pro Ecclesia: A Journal of Catholic and Evangelical Theology, 2001
Before Bioethics: The Moral Paradox of Modern Medicine Bioethics: Scientific Expertise and the Ju... more Before Bioethics: The Moral Paradox of Modern Medicine Bioethics: Scientific Expertise and the Justification of Modernity After Bioethics: Toward a Christian Theology of the Body and Its Goods Beyond Bioethics: Caring for Christs Body - What My Teacher Could Not Teach Me Afterword: Awaiting the Redemption of Our Body - Life and Death in the Meantime
I argue here that Weberian disenchantment is manifest in the triumph of instrumental reason and t... more I argue here that Weberian disenchantment is manifest in the triumph of instrumental reason and the expansion of analytic enquiry, which now dominates not simply those sciences upon which medicine depends, but medical practice itself. I suggest ways that analytic enquiry, also referred to here as anatomical reasoning, are part of a particular ideology-a way of seeing, speaking about, and inhabiting the world-that often fails to serve the health of patients because it is incapable of "seeing" them in the moral sense described by Iris Murdoch and others. I use the work of James Elkins and Wendell Berry to call for the recovery of a way of seeing the human body as both other and more than an object of scientific enquiry and social control.
# A partir desta edição, publicaremos sequencialmente uma seção especial, denominada "artigos em ... more # A partir desta edição, publicaremos sequencialmente uma seção especial, denominada "artigos em série", criada para comportar trabalhos que, por sua extensão, não poderiam ser publicados em uma única edição, mas que têm grande relevância para a Bioética. Para inaugurarmos a seção, escolhemos a obra "After God: Morality and Bioethics in a Secular Age", a ser publicada ainda como livro, do importante bioeticista Prof. Tristram Engelhardt Jr, que gentilmente nos cedeu os direitos. Apresentaremos a obra em 9 partes, compostas por uma introdução-presente nesta edição-e 8 capítulos.
The proper Christian response to sickness and suffering is care. Care refers to politics of the C... more The proper Christian response to sickness and suffering is care. Care refers to politics of the Christian community with respect to sickness and suffering, in that it encompasses the entire range of obligations the community has toward the sick person and vice‐versa. God has called women and men into a community of friends who are to offer hospitality to one another and to the world as a sign of God's care for the world. Such care requires the cultivation of virtue, especially the virtue of misericordia.
Unfortunately some of the sources are outdated and a lot of statements or assumptions were made w... more Unfortunately some of the sources are outdated and a lot of statements or assumptions were made without supporting references or evidence; therefore in terms of scholarly work, this volume is lacking.
The attempt to arrive at some consensus on precisely what qualifies a human as a persons represen... more The attempt to arrive at some consensus on precisely what qualifies a human as a persons represents one of the more persistently debated and widely significant issues in modern biomedical ethics. The attribution of personhood has been and continues to be a powerful tool in moral discourse. Biomedical and bioethical debates about personhood seem especially morally significant in late modernity given the recent trends in biomedical technology. Our attempts to formally articulate universally agreed upon criteria for personhood represent some of the last vestiges of the hope that we can achieve substantial moral agreement in an otherwise morally fragmented world. In this essay, we argue that, from the perspective of certain strands of the Christian tradition, all bioethics grounded in attempts to develop formal, objective criteria by which we may designate a given individual a person are misguided. Criteria centering on the possession of reflective mental capacity, moreover, are for Christians especially problematic. We suggest that there are no morally neutral ways of designating personhood.
... Orr, Oberlin College, Ohio Michael Pollan, University of California at Berkeley, California J... more ... Orr, Oberlin College, Ohio Michael Pollan, University of California at Berkeley, California Jennifer Sahn, Orion Magazine, Massachusetts Vandana Shiva, Research ... as God's instructions to the Israelites when he brought them out of Egypt and settled them in the land of Canaan. ...
King's College (PA) "A central thesis then begins to emerge: man is in his actions and practice, ... more King's College (PA) "A central thesis then begins to emerge: man is in his actions and practice, as well as in his fictions, essentially a story-telling animal." (Alasdair MacIntyre, After Virtue) 1 "Moral value, as should be obvious, is not separable from other values. An adequate morality would be ecologically sound; it would be esthetically pleasing. But the point I want to stress here is that it would be practical. Morality is long term practicality […]. Morality is neither ethereal nor arbitrary; it is the definition of what is humanly possible, and it is the definition of the penalties for violating human possibility. A person who violates human limits is punished or he prepares a punishment for his successors, not necessarily because of any divine or human law, but because he has transgressed the order of things." (Wendell Berry, "Discipline and Hope") 2 Last fall 2018, when I was a scholar in residence at Duke University Divinity School, I taught a course in theological ethics called "Illness, Suffering, and the Witness of the Church." On the first day of class I projected Pieter Brueghel's "Landscape with the Fall of Icarus" onto the screen in the front of the room and asked the students to say what they saw, and what the painting might have to do with illness and suffering. After several minutes of fruitful conversation, we read together W. H. Auden's poem, "Musée des Beaux Arts," 3 which narrates Brueghel's painting and sets that narration within a broader reflection on the ways we attend or fail to attend to the suffering of others. More than thirty minutes later, I reluctantly cut the conversation short and moved on. Although that conversation (and indeed, that entire course) was unusually fruitful, my approach to teaching it was far from novel. For example, in the undergraduate bioethics course I teach regularly, we discuss biotechnology and medicalization by reading Gerald McKenny's essay "Bioethics, the Body, and the Legacy of Bacon" 4 and Martin Heidegger's "The Question 65 Shuman Concerning Technology," 5 but we also attend to Nathaniel Hawthorne's short story "The Birthmark." 6 When we address death and dying and the moral questions where medicine intersects with the end of life, we study the origins and development of distinctions between proportionate and disproportionate care and those between killing and allowing to die, while also reading Wendell Berry's short story "Fidelity,"
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